Qi (氣), Moral Psychology, Humours, and Phlogiston
I’ve been thinking about some qi-related things, but only around the periphery, so maybe you all (as usual) can help me get more into it:
- To what extent does “accepting” or defending Mencius’ moral psychology require acceptance of qi-cosmology or qi-physiology?
- Same question as 1, but with respect to Neo-Confucian moral psychology in Zhu Xi (Chu Hsi).
- Is reverting to qi-based cosmology, physiology, medicine, psychology, etc. as problematic as it would be to revert to “humours” medical theory or phlogiston physical theory? Or is any of that problematic–my instinct is to say yes to all three but that might just be knee-jerk scientism.
My interest in this is, of course, about contemporary relevance of either Warring States or Song-Ming Dynasty Confucianism.
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